Attitude – Page 35 – Peninim on the Torah

Sruly Schnair In Naso, 5754

“Command the Bnei Yisrael that they send out of the camp every leper, and every zav, and whosoever is unclean by a (dead) person.” (5:2)

Horav Zalmen Sorotzkin z.l. offers a homiletic exposition of this pasuk. Many observant Jews ignore their co-religionists whom they notice acting in an offensive manner. When they see members of their community transgressing the Torah by desecrating Shabbos, eating non-kosher food, and acting reprehensibly, they delegate to the Rabbi the responsibility to chastise the offenders. These individuals refuse to get involved, claiming various lame excuses to justify their apathy to the public travesty against Hashem. They feel that by sharing the details of their friends’ miscreancy with the Rabbi, they have fulfilled their requirements as Jews. Thus, they consider themselves…

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Sruly Schnair In 5754, Bamidbar

“And these (are) the generations of Aharon and Moshe… and these (are) the names of the sons of Aharon.” (3:1,2)

In response to this pasuk, Rashi cites the Talmud in Sanhedrin 19b. Although the Torah mentions Aharon and Moshe’s generations, it goes on to enumerate only Aharon’s children. Chazal derive from this pasuk that the scripture considers an individual who teaches his neighbor’s son Torah as if he has actually begotten the child. The Talmud in Sanhedrin 99b offers a slight variation to this statement. Chazal view the Rebbe as the one who fashioned the child. Is there a difference between uskh, begotten, and uvag, fashioned or made him? Each in their own distinct manner, the commentaries cite differences between…

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Sruly Schnair In 5754, Bamidbar

“Every man with his own camp and every man with his own flag.” (1:52)

The inclination to be orderly is an essential prerequisite for achieving shleimus, completion, in character development. One who is generally lethargic in his attitude and thoughtless in executing his responsibilities is often a confused person. Such an individual is frequently unreliable and inconsiderate. It is vital for an individual to have a systematized approach to planning out his daily endeavor, so that he can set priorities and act upon them accordingly. Horav Simcha Zissel M’Kelm z.l. cites several sources from Chazal to illustrate this point. The heads of the yeshivos in Bavel were crowned with the title of “reish sidrah”…

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Sruly Schnair In 5754, Behar

“You shall not subjugate him with rigor and you shall fear your G-d… but over your brethren, Bnei Yisrael, one over another, you shall not rule with rigor.” (25:45,46)

The second admonishment against treating slaves harshly seems redundant. Why was it necessary to repeat the same prohibition three pesukim later? The Chasid Yaavetz explains that since the Torah had previously stated that we may enslave the Canaanites, a distinct possibility exists that we may inadvertently begin to treat the Jewish slave like his Canaanite counterpart. The Torah, therefore, repeats its warning against mistreatment of the Jewish slave. This statement is vexing. Are we to believe that one would unjustly mistreat a Jewish servant, because he is permitted to treat a Canaanite slave as he wishes? How does the treatment…

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Sruly Schnair In 5754, Behar

“If your brother becomes impoverished… you shall strengthen him. Do not take from him interest and increase.” (25:35,36)

The prohibition against paying interest to a Jew presents a number of difficulties. First, why should interest be forbidden altogether? Second, if taking interest is so bad, why are we permitted to exact interest from gentiles? Isn’t this a form of “double standard”? In response to these questions, Horav S.R. Hirsch z.l. offers an explanation which focuses on the true meaning of this prohibition. It is an accepted norm for one to make use of his home, animals, and various other possessions. He can do this either by personally utilizing them or by renting them out, applying the rental money…

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Sruly Schnair In Emor, 5754

“Speak unto the kohanim, the sons of Aharon, and say unto them.” (21:1)

Rashi explains the apparent redundancy of “speak unto, and say.” He suggests that this is the Torah’s way to emphasize its admonishment for adults to educate minors. The adult kohanim should be extra vigilant in transmitting the laws of kehunah to their sons. This pasuk has traditionally been viewed as a paradigm for parents’ obligation to transmit Torah values to their children. Although Rashi states an essential prerequisite for effective parenting, his concept does not seem to be indicated in the context of this pasuk. The word, ,rntu, “and say,” seems to focus upon adults, consistent with the earlier part of…

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Sruly Schnair In Acharei Mos, 5754

“After the doings of the land of Egypt… you shall not do… and after the doings of the land of Canaan… you shall not do, and in their statutes you shall not walk. My ordinances you shall do and My statutes you shall keep to walk therein.” (18:3,4)

Rashi cites the Sifra which derives from the words “to walk therein” that one should not think that he can exempt himself from mitzvos. In other words, one shall not say, “I have learned the wisdom of Yisrael, I shall now go and learn the wisdom of other nations.” To act in such a manner is equivalent to exempting himself from Torah and mitzvos. This seems vexing. Why should studying the culture of other nations be viewed as being diametrically opposed to a Torah way of life? Horav Boruch Sorotzkin z.l. suggests the following explanation. Limud ha’Torah is not merely…

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Sruly Schnair In Shemini, 5754

“And the sons of Aharon, Nadav and Avihu, each took his pan… and they offered before Hashem a strange fire.” (10:1)

Nadav and Avihu brought a “strange fire” on the mizbayach, an offering that Hashem had not commanded them to bring. This violation resulted in their immediate death. The Yalkut Shimoni points out that this erroneous offering was the result of their not consulting with Moshe or with each other. This criticism seems questionable. Indeed, they should have consulted with their Rebbe, Moshe prior to offering the fire, but why were they censured for not consulting one another? Indeed, if such erudite and righteous men as Nadav and Avihu reached the same conclusion independently, it would seem obvious that consulting each…

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Sruly Schnair In Shemini, 5754

“This is the thing which Hashem commanded that you should do, that there may appear to you the glory of Hashem.” (9:6)

This pasuk seems enigmatic. Bnei Yisrael had already performed everything that was demanded of them. What else were they expected to do? Chazal comment that Moshe said to Bnei Yisrael, “Remove the yetzer hora from your hearts so that you will be imbued with one common awe with which to serve Hashem. As He is one, so, too, should your service to Him be one.” This Midrash begs clarification. The Netziv z.l. offers a classical explanation which carries with it a timeless message. He explains that during Moshe’s tenure as leader, some individuals already charted their own path for experiencing…

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Sruly Schnair In 5754, Vayikra

“You may not discontinue the salt of your G-d’s covenant from upon your meal offering, with all your sacrifices you shall offer salt.” (2:13)

Salt symbolizes the covenant of Hashem. The commentators, noting the varied qualities of salt, infer different lessons from this pasuk. Horav S.R. Hirsch z.l. asserts that besides salt’s practical use as an indispensable enhancer of the taste of food, it is both concretely and metaphorically used as the means of suppression of all vegetable growth. A field is rendered sterile if it is sown with salt. On the other hand, salt prevents decay from setting in. When we contemplate these two attributes of salt, the ability to retard growth and to prevent decay, we consider the traits of immutability and…

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“Command the Bnei Yisrael that they send out of the camp every leper, and every zav, and whosoever is unclean by a (dead) person.” (5:2)

“And these (are) the generations of Aharon and Moshe… and these (are) the names of the sons of Aharon.” (3:1,2)

“Every man with his own camp and every man with his own flag.” (1:52)

“You shall not subjugate him with rigor and you shall fear your G-d… but over your brethren, Bnei Yisrael, one over another, you shall not rule with rigor.” (25:45,46)

“If your brother becomes impoverished… you shall strengthen him. Do not take from him interest and increase.” (25:35,36)

“Speak unto the kohanim, the sons of Aharon, and say unto them.” (21:1)

“After the doings of the land of Egypt… you shall not do… and after the doings of the land of Canaan… you shall not do, and in their statutes you shall not walk. My ordinances you shall do and My statutes you shall keep to walk therein.” (18:3,4)

“And the sons of Aharon, Nadav and Avihu, each took his pan… and they offered before Hashem a strange fire.” (10:1)

“This is the thing which Hashem commanded that you should do, that there may appear to you the glory of Hashem.” (9:6)

“You may not discontinue the salt of your G-d’s covenant from upon your meal offering, with all your sacrifices you shall offer salt.” (2:13)

YEARS

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